great a Weight upon this Duty as if it were the one thing the only thing nâ—…cessary Phil. i. 27. only let your Conversation be as it becomâ—…th the Gospel of Christ. And there are two subservient Duties which will much contribute to this great Design 1. The former is Stability stedfastness in the Faith that yâ—… stand fast in the Spirit 2. The other a Holy Zeal that ye strive together for the Faith of the Gospel Stand fast without wavering be zealous without cooling and let your Interest and the Name and Glory of your Redeemer be much upon your Hearts in both these Whatever can be said upon this Subject is compendiously summ'd up in that other place of the same Apostle which I will give you a brief Paraphrase upon and then proceed Phil. iv 8 9. Finally brethren whatsoâ—…ver things are true whatsoever things are honest whatsoevâ—…r things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be anâ—… virtue if there be any praise think on these things Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you This is the abstract of what I can speak or you hear upon this Subject Think on these things and do them Digest the matter well in your Thoughts concoct it throughly in your Hearts and then reduce all to Practice 'T is not Speculation but Action that must recover the Repure of Religion and the particulars wherein you must be active and zealous are such as these 1. Whatsoever things are true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Power of Truth in the Heart evidence it self in the Life and the Grace of God in the inward Parts shine through the Body in all suitable demeanor It is Theodoret's Gloss upon 1 Tim. iii. 2. The Apostle says he would have a Bishop to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That his whoâ—… carriage be such so comâ—…ly in his 〈◊〉 in his habit in his looks and gesturâ—…s that the Complexion of his Soul may shine through the Case of his Body 2. Whatsoever things are honest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we be grave yet not morose serious yet not austere reserved without affectation that as the End of our Conversation is a matter of the greatest Importance and the Rule of our Lives of equal Concern so the Meen and Air of our behaviour may bear some good Conformity to them both 3. Whatsoever things are just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As we must be Holy towards God so must we also be just towards all Men for Righteousness is Evangelium visibile 'T is the preaching of a Gospel which Men understand our Religion teaches us to give to God and Man what is their due and all the World will conclude that if we defraud them we would if it were in our Power cheat our God too nor can we ever confute those Suspicions which Men will easily entertain of our Hypocrisy but by an exact and punctual discharge of all those Offices of Justice which we owe to them 4. Whatsoever things are pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chast modest pure clean that our Discourses savour not of Filthiness our Behaviour do not smell rank of inward Turpitude that we admit not the Flesh to mingle it self with our Courses or Discourses but that in all things our Speech be seasoned with Salt Administring grace unto the hearers Ephes. iv 29. 'T is a dirty World we walk in he that will walk clean must pick and chuse his way with great Care and Conscience 5. Whatsoever things are lovely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a Spirit of Candour and holy Ingenuity breath in all our Actions that we affright not Men from Religion by a sour disobliging way of Converse There is a mean could we hit it between a base creeping fawning prostitution of our selves to the Lusts of Men and a haughty surly Arrogancy which will not stoop or bend to the benefit of Men and this mean is that generosum honestum that greatness of humility which would persuade the prejudiced World to entertain more tolerable Thoughts of God's holy Ways and perhaps in time to try and practise them 6. Whatsoever things are of good report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To decline those Practices which carry an Appearance of evil with really good Men. Now says the Apostle If there be any virtue If ever your Religion had any commanding Interest in you or has had any sanctifying power upon you And if there be any praise If you expect the acceptation and approbation of God or the moderate commendation of good Men Then think upon and do these things and for your encouragement The God of Peace shall be with you In the managing of this Doctrine I will propose this Method 1. To shew what the Adorning of the Doctrine of the Gospel does presuppose 2. What it is to Adorn the Doctrine of the Gospel in all things 3. What are the particulars of the Doctrine which we must Adorn and how it may be Adorned in each of these Particulars 4. I will lay down the Arguments which ought to prevail with us herein 5. And lastly I will endeavour to improve the whole Discourse and reduce it to Practice § 1. Let us inquire what the Exhortation to Adorn the Doctrine of the Gospel does presuppose There was something more than ordinary in the matter that the Apostle so earnestly and frequently presseth this one Point Some Injury had been offered from which it needed to be vindicated something amiss in their Conversation that needed Reformation and we have cause to fear that the Case is our own Some notable Affront has been put upon the Gospel some indignity offered to the Profession of Religion which will render our present Discourse too pertinent That which is presupposed may be reduced to these Heads 1. That the Doctrine of the Gospel of Christ considered in it self is a most beauteous and lovely Doctrine 2. That this Doctrine has been miserably blackened and blemished by those that should have given it a better treatment 3. That whoever professeth this Doctrine is obliged to wash off that dirt and filth which has been cast upon it 1. That we are so earnestly urged to Adorn the Doctrine of our God and Saviour presupposeth that as it came first out of the Hands of Christ it was altogether lovely representing the sweetness and expressing the holiness of him that gave it forth And 1. One eminent Beauty of the Doctrine is this That those Truths which soar the highest in Speculation yet in their design and tendency aim at a holy practical Conversation Those which in the Theory reach the highest Heavens yet in their Scope stoop down to the Earth It was said of Socrates Primus Philosophiam è Nubibus in Terras deduxit He was the first that brought down Philosophy from the Clouds and made it an useful thing to Humane Life It was
him both at the Foot-stool and at the Throne but wherewithal to come or what to bring that I may be accepted in his sight I find not my own unrighteousness I see now to be abominable and my own righteousness I am convlnced is not justifiable wherewithal then shall I come In this distress the Gospel discovers Christ and his righteousness and when the Sinner accepts receives lays hold and rests upon it It has encouragement to say Isa. xlv 22. In the Lord have I righteousness In the Lord shall all the seed of Jacob be justified and shall glory Here then shines out the glory of the Gospel-Doctrine it never designs a more perfect Cure than when it makes the Sinner sick at Heart Thus the Spirits Method is first to convince of Sin and then of Righteousness Joh. xvi 8. Of sin that the Sinner may be abased and made willing to accept a Pardon upon Christ's Terms and of righteousness that the wounded Soul may not die of its Wounds for thus was the brazen Serpent lifted up that they who were mortally stung by the fiery ones might look and live John iii. 14 15. Secondly Another Strong Hold which Man would build up and God will demolish is Man 's own strength 'T is unaccountable that Man should thus Idolize his own often baffled often foiled strength which was never yet able to make him stand against his own Corruptions the Worlds Allurements or the Assaults and Wiles of the Tempter It is the Grace of God alone that must take us off our own and place us upon a stronger bottom and teach us how to be strong in the Lord and in the power of his might Eph. vi 10. And now whereas the late difficulty was Wherewithal shall I appear before the Lord Another difficulty appears And I find that I can no more appear against the Devil in my own Strength than I could appear before the Lord in my own Righteousness he is subtle and strong I am foolish and weak yet the Gospel has relieved me Isa. xlv 24. Surely shall one say in the Lord have I strength 3. A third Peculiar Glory of the Doctrine of the Gospel is that as it lays the Creature low it exalts and lifts up God on high When the Sinner lies prostrate at Gods Foot it sees the Lord most gloriously exalted upon his Throne Isa. vi 1. There 's no Doctrine that so vilifies Man none that so much glorifies God in all other Systemes which Philosophers had fram'd to themselves they provided well to advance the Creature they furnished him out with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Free-will and put him into the hand of his own wisdom to carve himself out a happiness they made a God of their own Moral Virtues and those Virtues were at their own disposal so that upon the matter they were Creators of their Gods Nullum Numen abest si sit prudentia That thou art happy owe to thy self was one of their highly celebrated Maxims But the Doctrine of the Gospel gives a clear other Scheme of things that Man is nothing knows nothing can do nothing cannot think a good thought nor pursue it to any gooâ—… Resolution nor manage the good nor bear the evil by his own Wisdom or Strength This Doctrine teaches us to think meanly of our selves highly of God to look upon our selves as Worms as Moths à s nothing and less than nothing and worse than nothing but how honourably does it teach us to think to speak of God how reverently to Worship him how holily to walk before him with what confidence to trust him with what fervor of Soul to love him and in short to make him the first and last of all 4. The fourth and last Peculiar Glory of the Doctrine of the Gospel which I shall name at present is that it never exalts one of the Divine Attributes to the derogation of another Here is Mercy exalted but withal Justice satisfied and while the Free Grace of God is upon the Throne Holiness is enthroned with it God can no more Pardon without security to his Justice than he can punish with inconsistency to his Mercy The minds of Men are strangely deluded in this matter for looking only upon Mercy they forget the severity of his Justice and if an imaginary Mercy would but answer thâ—… ends of their Presumptions they take no further thought what becomes of the essential Holiness of God But infinite Wisdom has secured and sweetly adjustâ—…d the Interests of these two great Attributes Rom. iii. 2â—… That hâ—… mâ—… be just and thâ—… juâ—…r of 〈◊〉 that believeth in Jesus God will justifie there 's Mercy but he will be just in justifying there 's provision made for his Justicâ—… The Justice of God satisfied on Chrisâ—… The Mercy of God magnified on the believing Sinner Thus God will not lose his Glory and the believing â—…inner shall not lose his Soul There seems to be a difficulty in Exod. xxxiv 6 7. A God pardoning iniquity transgression and sin and not a God that will by no means clear the guilty A perplexing Riddle If God will by no means clear the Guilty how does he pardon transgression But his Justice is as peremptory as his Mercy is free he will no more pardon Transgression without due compensation to his Justice than he will condemn the Sinner that by Faith lays hold on that Compensation which his Wisdom has provided and his Grace offered in the Gospel Here then Mercy and Truth are met together Righteousness and Peace have kissed each other And all the Attributes of God do sweetly embrace and harmoniously agree when the Satisfaction of one makes way for the exerting and exercising of the other Psal. lxxxv 10. 2. That we are so earnestly pressed to Adorn the Doctrine of God our Saviour presupposes that however beautiful this Doctrine is in it self it has been miserably blackened defaced defiled and much dirt thrown in the Face of it which is done various ways 1. First when from the Doctrine of Divine Grace Mercy Forbearance and Forgiveness Corrupt Heads and Rotten Hearts draw Conclusions of Licentiousness that is when thay interpret Grace into Presumption which is evidently to subvert the End and Design to invert the Order and whole Method of the Gospel Doctrine for though the Gospel proclaims Pardon of all Sin to the Repenting it Indulges none to the impenitent Sinner He that by sinning presumes to find Work for Mercy shall find to his cost that he was making Work for Vengeance The Corruption of depraved Nature has discovered it self in many instances these especially evidence its malignity 1. When Men will be evil because God has been good The design of his goodness patience and long-suffering is to lead them to repentance Rom. ii 4. But if this goodness be despised and because God is long-suffering they will be the longer in sinning and because Mercy is still striving with them they will out-strive that Mercy they will
Soul can lie at his Foot and take the Law from his Mouth then will his Precepts be exceeding precious A Command that lies only on the Back is heavy ungrateful and the uneasie Soul waits but a fair opportunity to shake it off and the Flesh will never let it want such an opportunity but when it has got hold upon and firm footing in the Heart it meets with a Principle there suited to it The new Heart makes new Obedience pleasant Ezek. xxxvi 26 27. A new heart also will I give you and I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them 3. A clear Experience of present strength to Obey with a firm belief of a future Reward will render Obedience pleasant There is not only present Strength felt and a future Reward expected but a prelibation of that future Reward too which contributes to this delight Psal. xix 11. In keeping of them there is great reward But when the holy Soul can live walk act in the hope of that eternal Salvation whereof Christ is the Author to all that obey him Heb. v. 9. When the Eye of Faith has got Moses his Perspective-Glass to behold him that is Invisiblâ—… and clearly see the Recompence of Reward this alleviates the Burdens counter-ballances the Inconveniencies overcomes the Difficulties which attend a close walking with God A future Reward produces a present Comfort the reward of Eternity influences the present time for Faith and Hope though they deal with what is absent distant future yet Administer present Joy present Strength because the Connexion between upright universal Obedience and the glory of that other World is close strong and inviolable Such are then the Precepts of the Gospel so excellent so glorious in themselves and to all who in a Consciencious course of holy Walking have proved and approved them and yet so shamefully have they been sullied violated and trodden under foot that the Question Recoils upon us at every turn How shall we vindicate them What must we do to restore them to their own inherent Glory In answer to which I will lay down these few and plain but necessary Directions 1. Direction Let the Universality of your Obedience convince the World that you make a Conscience of Obeying you will never satisfie others nor your selves nor the searcher of Hearts to Obey in any unless you Obey in All. He that will pick out one Duty where and when it may consist with the Interest of the Flesh and wave others because they will not comport with that Interest will never stop the Mouths of Men nor silence the Clamours of his own Conscience when it shall accuse him of partiality in God's Law Mal. ii 9. The Lawgiver has stampt the same Impressions of his Authority the same Characters of Holiness upon them all and he that can allow himself professedly and deliberately to break one is prepared to break them all when the Temptation shall press hard upon his Corrupt Heart Jam. ii 11. He that said do not commit Adultery said also do not kill This was the ground of the Psalmist's lifting up his Face with Confidence Psal. cxix 6. Then shall I not be ashamed when I have respect to all thy Commandments The Scribes and Pharisees were a sad instance of this Hypocrisie They would strain at a Gnat and yet could swallow a Camel They would be thought severe in Tything Mint Anise and Cumin and yet could neglect Mercy and Judgment those great and weighty matters of the Law Matth. xxiii 23. If we look upon them in Ceremonials the most straight-â—…aced and tâ—…nder Conscienced men in the whole World but when you view them in their Morals the most loose and dissolute nothing would choak them there John xviii 28. They would not go into the judgment hall lest they should be defiled but that they might keep the Passover And yet they were not so nice and squeamish but they could shed Innoâ—â—nt Blood and imbrue their Hands in that of the Messiah They would not touch a dead Body for a World yet scrupled not to murder a Man They would not eat with unwashen hands but had no regard to cleanse their Consciences The Apostle expostulates with the Judaizers Rom. ii 20. Thou that abhorrest Idols dost thou commit Sacriledge Thou that makest thy boast of the Law through breaking of the Law dishonourest thou God For the name of God is blasphemâ—…d among the Gentiles through you In a Word Nothing will buoy up the Repute of a drowning Religion till the Professors of it shall make it appear That they not only Obey the Precepts of the Gospel but that they carry a raâ—â—cated Principle in their Hearts that will not suffer them to disobey which Principle though it falls short of what God in strictness may expect yet must it come up to what he in Mercy will accept And this was the ground of the Apostles Considence Heb. xiii 18. Pray for us For we trust we have a good Conscience in all things willing to live honestly 2. Direct Make it appear that you can and dare obey against all temptations oppositions and discouragements An unsound Man will walk smoothly on in smooth Ways but rugged Paths and a stiff Gale in his Face make him return Thus many will walk a Mile or two with Christ but when Persecution 〈◊〉 bâ—…cause of the Word they have always a reserve in their Bosoms and an evil Heart is an easie Casuist to dispense with Obedience upon slender Penance That Man who is under a Law in his own Conscience subject to the Authority of God that owns no Dispensation from Obedience nor Indulgence to sin is the Man that will Adorn the Precepts They that can shift their Sails as the Wind veres and use all the Points of the Compass to make their Point and whether the Gale blows from Hell or Heaven can serve themselves of it will never Credit his Religion The Providences of God are many and various the Precepts are uniform they vary not the wise God makes use of the former to Prove us in the latter Thus he led Israel through the wilderness Deut. viii 3. To prove them to know whether they would keep his Commandments or no. They had bread to the full to prove them whether they would Obey in Plenty Again they are reduced to Straits to try whether they would follow him in want The Proofs will lie here whether we can be content with Winter as well as Summer Work whether we will follow God in foul Weather as well as fair 3. Direction Let us be much in the Exercise of those Graces the Practice of those Duties which Men understand sincere Intentions good Meanings uprightness of Heart the acting of your Faith upon God come not within their Cognizance till you can shew and demonstrate your Faith by your Works Let your Faith justifie your Persons before God but till your Works shall
nothing of the Bread he Eats the Life he Lives the Joy he Joys 1 John iii. 1. Therefore the world knoweth us not because it knew him not Whatever is within the compass of Sense and Flesh the Natural Man understands that he values prizes relishes and blesseth himself in because he finds a suitableness between them and his own Frame but if those who profess themselves Believers have nothing more than this comes to to produce in vain do they hope to persuade others of the excellency of their Religion Let us therefore give all Diligence to get such a view of the glory of that unseen World as may dash out of countenance all the glittering glory of this and make it appear by our Conversation that we can with a holy Scorn trample upon present visible earthly perishing things that so living by Faith and not by Sense our Hearts may be in Heaven where our Treasure is and our Conversation in Heaven where our Hearts are § 4. Come we now to the fourth General Head the only thing remaining before we come to the Application viz. The Reasons why every one that Professeth the Gospel of Christ should conscientiously labour to Adorn the Doctrine of it in All things The Reasons assigned will be very few let us Pray that the Good Spirit would make them very strong 1. Reason It ought to be our great Care to Adorn the Doctrine of the Gospel because it is the Doctrine of the Great God It 's a Doctrine that was given forth from him that has absolute Power to Command us John vii 16. The Doctrine is not mine but his that sent me and therefore we are to receive it entertain it as such 1 Thess. ii 13. Te received it not as the word of men but as it is in truth the word of God The Reproach cast upon the Word of God is cast upon the Author of it God himself Rom. ii 23 24. Through breaking of the law dishonourest thou God For the name of God is blasphemed among the Gâ—…ntiles through you As the affront offered to the Laws reflects upon the Law-giver and God is concerned in Honour to vindicate the dishonour cast upon his own Laws These things are drawn into a narrow Compass and we may enlarge upon them with ease in our own Hearts Let us be well advised whether we be not bound in Conscience to vindicate the Name of God by Adorning this Doctrine which has been so horribly blasphemed by defacing it He that Spits in the Face of Religion Spits in the Face of God He that tramples upon the Word tramples under Foot the Son of God 2. Râ—…ason 'T is the Doctrine of our Sâ—…viour our Redeemer and these Terms carry strong Obligations in them to Adorn his Doctrine or having already defiled it to repair the damage we have done it The former Reason was drawn from Authority but this from Interest and both of them work by Love Christ is a Saviour and has preach'd the Doctrine of Salvation A Redeemer and has revealed the Doctrine of Redemption A Mediator and has made known how Sinners may come unto God by him It was St. Austin's censure of the Plâ—…tonists Patriam viderunt viam ignorâ—…runt They saw their Country but knew not the way to it they had at least some rude consused Notions that Blessedness must needs lie in the enjoyment of a perfect infinite Being but how to attain Reconciliation and Communion with him they were at a loss what they saw in a Glass darkly the Gospel has revealed plainly and we see it with open Face 2 Cor. iii. 1 8. And what they were totally ignorant of we behold in a clear sight that is wherein our everlasting Happiness doth consist and how we may reach that Happiness And shall we tread under our Feet that blessed Doctrine the power whereof in our Hearts will certainly save us and the Guilt lying upon our Head will eternally Condemn us The Apostle's Pleading is clear and strong 1 Cor. vi 19 20. Ye are not your own for ye are bought with a price that ye may glorifie him in your spirits and bodies which are his It is an acknowledged piece of Justice that he that purchases lawfully should enjoy peaceably and with what indignation do we exclaim against that Man that keeps out of Possession a lawful Purchaser Consider this Case 't is your own if Christ has bought you with an invaluable Price whose true value none can perfectly understand but the Father to whom it was paid shall we Treat that Gospel which brings us these glad tidings with Contempt and Neglect 3. Reason To Adorn the Doctrine of our God and Saviour will be our own greatest Ornament Holiness was the comely wear of Primitive Christianity no Artificial Dress did ever so Adorn its Profession and Professors as plain Godliness The Varnish and Paint of Art will wash off with a little stormy Weather but wisdom makes the face to shine Eccles. ix 1. This is the Counsel of Divine Wisdom Prov. i. 9. My son hear the instruction of thy father and forsake not the law of thy mother for it shall be an ornament of grace to thy head and chains to thy neck This was the Tyre wherewith the holy women of old time Adorned themselves 1 Pet. iii. 4. Even thâ—… Ornamâ—…nt of a meek and quiet spirit which in the sight of God is of great price Such was the Dress of the Gospel before the commonness of vain Modes and wanton Fashions took away the Deformity of Pride and almost forced the Antient Simplicity to retire into Corners Did we see an Antient Piece drawn by the Hand of some of the great Masters of Greece or Italy we should admire the Painting tho perhaps ridicule the Antick Garbs Surely if some of the Primitive Professors should rise from the Dead they would neither know us nor we them A heavenly Conversation is Antiquated every one wears the Livery of his Party the distinguishing Shibboleth of his own Sect but where are they that accommodate themselves in All things to the Doctrine according to Godliness What an honour to be a Citizen of the New Jerusalem To be an Heir of God and a joint Heir with Christ his Elder Brother and let us endeavour to reflect some of the honour back again upon the Gospel which we receive from it 4. Reason To Adorn the Doctrine of the Gospel will greatly recommend it to those who are at present Strangers to it We have the prejudices of Men to contend with their radicated Enmities to subdue and conquer we dispute we argue in vain 'T is a severe uniform Holiness suited to the Principles Precepts and Promises that must either wrest their Weapons out of their Hands or make them freely lay down their Arms at the Foot of a Redeemer 1 Pet. iii. 2. The Apostle supposes a very hard Case that a believing wife is unequally yoaked to an unbelieving husband an uneasie condition But how may it
's Good and Profitable to Men. It is calculated expresly according to the Image of him that is good and doth good Psal. cxix 68. Such is this Holy Doctrine it 's a sanctifying and a saving Doctrine Prov. iv 1 2. Hear ye children attend to know understanding for I give you good doctrine forsake ye not my law This Doctrine reveals Eternal Life and the only way to it it discovers what we must know that we perish not in Ignorance what we must believe that we perish not in Infidelity what we must do that we perish not by Disobedience what we must avoid that we perish not in our Rashness It reveals the end of Creation Redemption and how to reach the end of our Faith Hope Prayers in the Enjoyment of God blessed for ever to Eternity But if you would have the Particulars in which 't is good and profitable laid before you at once read that place 2 Tim. iii. 16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect thorowly furnisht unto all good works And upon this Account if our Eyes were Rivers and our Heads a Fountain of Tears we could not enough mourn that Men have turned God's glory into shame Psal. iv 2. The Divine Glory has displayed it self gloriously in the Gospel the Glory of his Mercy manifested to lost self-lost Sinners the Glory of his Justice manifested and satisfied in his Son the Glory of his Holiness shining out in the Precepts the Glory of his Truth shining out in the Promises the Glory of his Wisdom manifested in adjusting all Interests and answering all the Pretensions of the Holy Law and yet all these impiously turned into Shame § 2. To shew the Zeal of the Primitive Christians to Adorn their Religion In those Purest Times Religion had another Face than now it wears it was delivered Pure to them by Christ and his Apostles and they represented it suitably to the worst of their Enemies and these things were their Glory 1. First There was nothing more eminently sound amongst them than Love without Dissimulation The Heathen among whom they dwelt could not but say O how these Christians love one another Act. ii 1. They were all together with one accord in one house as if one Soul animated so many Bodies They were of one Heart one Lip and one Shoulder that they might bear one anothers burdens and so fulfil the law of Christ. Gal. vi 2. 2. A second Excellency in them was their fervent Zeal for the Honour of their Redeemer a Zeal so hot that it quench'd the Flames and the heat of the Fires which devoured their Bodies This they copied out from Christ the Grand Exemplar of Holy Zeal for his Father's Glory Joh. ii 17. The zeal of thy house hath eaten me up Christ's time for Sleep Food Rest was all eaten up by his Holy Zeal to do his Father's Will and finish his Work Such was the Original which they propounded to themselves for Imitation and they wrote after it with great Exactness they minded pursued more the concerns of their Lord than their own the publick Interest of the Church drowned thâ—…ir own private little Interests as the Sun shâ—…ing upon our culinary Fires extinguishes them so did their Zeal for Christ burn up all those petty Animosities which when peace and rest from Persecution indulged them broke out into dividing and consuming Flames Thirdly It was their Glory that they lived in a continual waiting for and expâ—…ctation of the coming of their Lord which glorious Day tho' they could not hasten yet their longing praying Souls hastened unto that Day 2 Pet. iii. 12. Looking for and hastning unto the coming of the day of God How did they patiently wait and yet passionately pray come Lord Jesus come quickly Rev. xxii 20. They longed to see their Lord upon his Throne to see all the Kingdoms of the World brought into subjection to the King of Saints and their preparations were answerable to their expectations making ready for the blessed Appearance of their blessed Saviour Fourthly Their Discourses their Lives savoured of Heaven their Business their Conversation was above whence they looked for their Saviour their Persecutors when they stript them of all the accommodations of their Pilgrimage would say with scorn We do but ease you of what you say is your burden and impediment in running your Race and others when they dragged them to the Stake and Fire would scoff We do but send you whither you long and pray to go How wretchedly we have copied out those Excellencies all the World sees better than they who have most cause to be ashamed If we had holy Paul s Heart we should shed his Tears Phil. iii. 19. Many wâ—…lk of whom I have told you often and now tell you weeping that thâ—…y are enemies of thâ—… cross of Christ who mind earthly things An earthly Conversation bears the clearest Contradiction to a heavenly Revelation And now what would dry up the Apostles Tears or what would wipe off this filth from the face of Religion but that gracious Temper of his vâ—…r 20. Our conversation is in heaven from whence we look for the Saviour the Lord Jesus Christ who shall change our vile bodies and make them like to his glorious body And let us from thence draw this Inference If we look that Christ should once at last vindicate our Bodies from the Dust let us be ambitious to vindicate his Gospel from the Dirt Do we look and hope that he will redeem our vile Bodies from the Grave let us labour to recover his precious Gospel from its Tomb and pray that at length it may have a glorious Resurrection § 3. Let us in the last place consider how Unworthily this Glorious Gospel has been defaced in our Generation and from thence furnish our Souls with Matter for Humiliation and Lamentation The Primitive Christians are remarkable for All Love we may be justly reproached for All Hatred they were united we divided and subdivided and crumbled into Parties when they were All one Bread Love and Affection is now confined to some discriminating mode of Profession and the Enquiry is not now whether a Man bears the Image and Superscription of Christ but whether he bears ours The old Heat of Primitive Zeal is turned into a feavourish preternatural Heat against each other It would be difficult to touch this Point and not to break out into Satyr but that we cannot Reprove another but we must Reproach our selves We have been so fiercely biting one another that it 's a Miracle of Divine Mercy that we are not devoured by one another Sheep whose Character has been Meekness and Mildness are become Roaring and Ravenous Lions How little do we express the likeness of Christ who was meek and lowly in heart The Gospel would have taught us another Spirit Col. iii. 13. Forbearing one another